The object of the ordinary mind, be it external or internal, is the outcome of the five fundamental factors. In order to maintain its separate existence the mind has to stick to some object. Here an object means a place. Just as a living being in order to maintain its physical existence has to inhabit some physical space, similarly the mind to maintain its subtle existence has to attach itself to some object of requisite subtlety.
Time and space are indispensable for maintaining individuality. It is for this reason that the individual mind is forever in search of one object or another. The mind turns away from those objects which cannot properly effect the materialization of saḿskáras or from those objects which are used up and exhausted, and it moves towards a new object. This upheaval of the mind is never-ending. The more intense the desire for the materialization of its saḿskáras, the more swiftly the mind wanders from one object to another. This is called unsteadiness of the mind.
A question may arise, what will happen to the mind if it is completely weaned from objects? If this occurs then the mind will be dissolved – it will be obliterated. To strive for self-protection is natural, and for this reason the mind constantly runs after the retreat of its objects.
It has already been said that the object of the ordinary mind is always collected from the world of the five fundamental factors. What is the form of this paiṋcabhaotika world and of what property is its subjective mind made?
From the philosophical point of view, there is an eternal infinite consciousness all around. So long as this entity of consciousness remains in its original state, there is no question of a subject or an object, nor of knowledge and the knower. However when a part of it comes under the sway of Prakrti, then the knowledge of existence or the “I” feeling is present. This very “I” feeling appears at the same time as the object of Puruśa or Cosmic Consciousness. This pervading effect of the feeling is called mind. There are three grades of the “I” feeling – Mahattattva (I am), Ahaḿtattva (I do or I am the master) and citta (the resultant “I”). This mind constitutes the initial degeneration of Puruśa and forms its object.
It has been said that the manifested world is the object of this mind. Consequently Puruśa does not get any enjoyment from this páiṋcabhaotika universe at all. It is only the mind which enjoys, while Puruśa is simply a witnessing entity to the workings of the experiencing mind.
The objects of gratification of the two higher states of mind, namely mahattattva and ahaḿtattva, are sustained, formed and manifested in its stratum of Citta. If a person derives pleasure from eating palatable food, what is the subject of this gratification? It is the two strata of the mind, the mahattattva and the ahaḿtattva. Now what is the object of gratification? Superficially it appears that it is the food which is the object of gratification. Even when the food has been eaten, the mind will not experience pleasure until the feeling of palatability in the form of the vibratory waves of touch and taste is taken up by the corresponding sense-organs and conveyed to citta. A person working in an indifferent mood does not derive the due pleasure in doing interesting work or even taking food. The reason is that citta is partially otherwise engaged and cannot give relevant form to the vibratory waves of the object of gratification.
From this we arrive at the conclusion that mind never enjoys the original object; it enjoys only the reflected shadows of the original object. Catching the shadows of the physical world, people mistakenly believe that they have realized their goal. If the mind really desires to enjoy something, it should adopt the opposite course. The mind will have to be extricated from the quinquelemental world which has been created as the crudest manifestation of the cosmic mind-stuff, and adopt the universal Puruśa – the original constituent of the cosmic mind-stuff. The object of Puruśa is the mind, and if Puruśa becomes the subject of the mind, then, as a result of their proximity developing into union, the subjective feeling of each will disappear. This union is called “yoga”. In other words, it is the union of the unit “I”, centered in the mind, with the universal Puruśa.
If a person desires to merge in the Puruśa retaining his/her “I” feeling, then he/she will not be completely free from objects. In that state, the universal mind of the universal Puruśa becomes the object. We call this state, “savikalpa samádhi”. Where there is no anxiety about the “I” and no desire to preserve the separate identity of the “I”, then a state of complete freedom from objects or thoughts is achieved. This state is called “salvation” or “nirvikalpa samádhi”.
Puruśa is the only knowing entity. Puruśa alone is knowledge personified or knowledge itself. Just as the sun is light itself – on a cursory view it does not seem to shine from borrowed light. The motion towards absolute knowledge is called the process of knowledge, and the motion diametrically opposed to this is towards the shadows of the fundamental factors created by the thought-waves of the Cosmic Mind.
It can be more lucidly explained in this manner. Omniscient Brahma alone is truth absolute and this páiṋcabhaotika universe is the result of the domination of Prakrti over Brahma. If we were able to enjoy this páiṋcabhaotika world, we would claim to enjoy the shadow or imagination of the waves of the cosmic mind. In reality, however, none of us can enjoy this páiṋcabhaotika world. We enjoy that relative shape which our sense organs convey to that mind stuff, after receiving the reflections of tanmátras. That is, we experience only the reflections of shadows.
Átmajiṋánaḿ vidurjiṋánaḿ jiṋánányanyáni yánitu;
Táni jiṋánávabhásáni sárasyanaeva bodhanát.
Táni jiṋánávabhásáni sárasyanaeva bodhanát.
Can we realize the real Puruśa merely by seeing the reflection of a shadow? No, certainly not. From the shadow of a tree we cannot say whether this is a mango tree or a jackfruit tree or a lichee tree. To know the tree it is necessary to look at the tree, not its shadow. To know Brahma, it is no use remaining engrossed in the illusory reflections of Brahma. All the psychic tendencies will have to be directed towards Brahma.
Just as the egoistic mind is the subject of the living being, so Puruśa is the subject of the mind. In special circumstances we call this Puruśa the unit soul or jiivátman. Only by advancing in the direction of Brahma, and by attaining this original form, can human beings be liberated from this illusory world. To attain one’s original self is to attain the universal Puruśa. The object-free unit soul and the object-free universal soul are one and the same entity.
Átmajiṋánaḿidaḿ devi paraḿ mokśaekasádhanam
Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát
Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát
This knowledge cannot be attained by reading books alone. It needs earnestness and spiritual practice. One has to pursue one’s path towards Brahma as the destination. If all the tendencies are directed towards Brahma, they will become subtler and subtler and will ultimately merge in Brahma. When there are no tendencies, there is no mind. You will go beyond the periphery of the mind. You will be released from the feeling of pain and pleasure and will ultimately attain the self.
One has to advance by making the maximum effort to keep the mind scrupulously away from vices. Never let your mind’s purity be polluted in any way. After practising this for some time, you will observe that the same mind that sustained your vile tendencies has become your greatest friend. Your mind will serve all your purposes so that you should let it have constant inspiration from your soul. Enlighten your mind with the effulgence of the soul. The absolute truth in you will automatically reveal itself.
Those who adopt the reverse course are truly ignorant, in that as they dedicate themselves to crude objects, they gradually transform their minds into crudeness. By gradual transformation their mind-stuff reaches a stage where they cannot be called human beings. Who can say that the fire-burnt cane has been transformed into the plantain tree, and the decomposed beef has been transformed into onion through natural changes, and that the rice-water has produced tańd́uleraka leaves? Likewise, no one will be able to recognize you as a human being in your degenerated condition.
Therefore, do not absorb yourself in crude thoughts or allow yourself to be carried away by impulses and tendencies. The extroverted tendency and the dedication to these crude objects are sure impediments to the realization of self.
The mind is extroverted by idol worship and is attracted towards finite objects. If the mental force is directed towards finite and crude objects, then the person is ultimately converted into crudeness. As you think so you become.
In the name of the universal all-pervading entity, idol worship is not permissible. An idol is a finite object. Is it not self-contradictory to call Brahma the all-pervasive entity and then to advocate idol worship? If idol is Brahma, the seat where it is installed is certainly outside Him! It is simply a paradox. In the Rgveda it is said:
Sahasrashiirśá Puruśah sahasrákśah sahasrapát;
Sa bhúmiḿ vishvato vrtvá’tyatiśt́haddasháuṋgulam.
Sa bhúmiḿ vishvato vrtvá’tyatiśt́haddasháuṋgulam.
Pratimá diye ki pújiba tomáre
E vishva nikhila tomári pratimá.
Mandir tomár ki gaŕiba má go
Mandir yáhár ananta niilimá;
Pratimá tomár graha, tárá, ravi,
Ságar, nirjhar, bhúdhara, at́avi.
Nikuiṋja-bhavan, vasanta-pavan,
Tarulatá, phal-phul madhurimá.
Satiir pavitra prańay madhumá,
Shishur hásit́i jananiir cumá,
Sádhur bhakati pratibhá shakati,
Tomári mádhurii tomári mahimá.
Jei dike cái e nikhil bhúmi,
Sab dike mágo, virájicha tumi,
Ki griiśme, ki shiite, divase nishiithe,
Vikashita tava vibhava garimá.
E vishva nikhila tomári pratimá.
Mandir tomár ki gaŕiba má go
Mandir yáhár ananta niilimá;
Pratimá tomár graha, tárá, ravi,
Ságar, nirjhar, bhúdhara, at́avi.
Nikuiṋja-bhavan, vasanta-pavan,
Tarulatá, phal-phul madhurimá.
Satiir pavitra prańay madhumá,
Shishur hásit́i jananiir cumá,
Sádhur bhakati pratibhá shakati,
Tomári mádhurii tomári mahimá.
Jei dike cái e nikhil bhúmi,
Sab dike mágo, virájicha tumi,
Ki griiśme, ki shiite, divase nishiithe,
Vikashita tava vibhava garimá.
Tadevágni stadá ditya stadváyustaducandramá;
Tadeva shukraḿ Tadbrahma tadápastad prajápatih.
Tvaḿ strii tvaḿ pumánasi tvam kumára uta vá kumárii;
Tvam jiirńadand́ena vaiṋcayasi tvam játobhavasi vishvato-mukhah.
Tadeva shukraḿ Tadbrahma tadápastad prajápatih.
Tvaḿ strii tvaḿ pumánasi tvam kumára uta vá kumárii;
Tvam jiirńadand́ena vaiṋcayasi tvam játobhavasi vishvato-mukhah.
In the mundane life, finite objects are indispensable. The preservation of existence is not possible by pursuing the path of “shreya” or ultimate gain all the time. Nevertheless, shreya alone is necessary for one’s supreme spiritual progress and only shreya and not preya, or the immediate and superficial gain, should be pursued. It is said in the Veda:
Anyacchreyo’nyadutaeva preyaste ubhe nánárthe puruśaḿ siniitah
Tayoh shreya ádadaenasya sádhu bhavatihiiyate arthád ya u preyo vrńiite
Shreyasca preyasca manuśyametastao sampariitya vibinakti dhiirah
Shreyo hi dhiiro’bhipreyaso vrniite preyo mando yogakśemád vrńiite.
Tayoh shreya ádadaenasya sádhu bhavatihiiyate arthád ya u preyo vrńiite
Shreyasca preyasca manuśyametastao sampariitya vibinakti dhiirah
Shreyo hi dhiiro’bhipreyaso vrniite preyo mando yogakśemád vrńiite.
If the spiritual aspirant is advised to follow only shreya, then how will he or she maintain his or her existence during the period of spiritual practice? He or she will have to deal with preya in such a manner that it does not become a cause of bondage or extroversion of tendencies, but will instead lead to the introversion of tendencies and thereby to mukti or liberation. This technique is known as “madhuvidyá.”
Madhuvidyá teaches you that you can endeavour to attain liberation even while leading a worldly life, provided of course, that before dealing with any object of gratification, you take it with cosmic feeling. While feeding your child you ought to contemplate that you are not feeding your child but giving proper care to the manifestation of Brahma in the shape of a child. When you plough your land, you ought to contemplate that you are giving proper care to the manifestation of Brahma in the shape of land. If you properly follow madhuvidyá you can keep yourself aloof from the shackles of actions even though you perform actions. This madhuvidyá will pervade your exterior and interior with the ecstasy of Brahmánanda and will permanently alleviate all your afflictions. Then the ferocious jaws of Avidyá cannot come and devour you. The glory of one and only one benign entity will shine forth to you from one and all objects.
Idaḿ máńusaḿ sarveśáḿbhútánáḿ madhvasya máńuśasya sarváni bhútáni madhuh
Ayamátmá sarvesáḿ bhútánáḿ madhvasya átmanah sarváni bhútáni madhuh.
Ayamátmá sarvesáḿ bhútánáḿ madhvasya átmanah sarváni bhútáni madhuh.
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